5. Khoài-lo̍k hām Jia̍t-chêng | 快樂 hām 熱情

5. Khoài-lo̍k hām Jia̍t-chêng

Hiaⁿ-tī ah, lí nā ū chi̍t-ê bí-tek, koh sī lí ka-tī ê bí-tek, lí m̄-thang kap pa̍t-lâng kong-ke ū.

Tong-jiân, lí ē kiò i ê miâ, phok i ê sin; lí ē giú i ê hīⁿ, ka-tī kap i sńg.

M̄-koh, lí khòaⁿ! Taⁿ lí kā i ê miâ hām chèng-lâng kong-ke, lí tō chiâⁿ chò ū lí ê bí-tek ê chèng-lâng hām iûⁿ-kûn tiong-kan ê chi̍t-ê!

Lí siōng-hó sī kóng: "He sī kóng bē-chhut, koh bô miâ, he sī góa lêng-hûn ê thòng-khó͘ hām tiⁿ-bi̍t, mā sī góa pak-lāi ê iau-ki."

Hō͘ lí ê bí-tek koân kah bô it-poaⁿ-tek ê miâ, jû-kó lí tio̍h kóng-khí i, m̄-bián kiàn-siàu lí kóng kah tōa-chi̍h.

Só͘-í, lí tō án-ne tōa-chi̍h kóng: "He sī góa só͘ ài, sī góa ê siān-liông, só͘-tì i hō͘ góa choân-sim hoaⁿ-hí, só͘-tì góa kan-ta kah-ì chit-ê siān-liông.

"Góa bô-ài i chò bó͘ chi̍t-ê Sîn ê lu̍t-hoat, góa bô-ài i chò lâng ê lu̍t-hoat, a̍h lâng ê su-kiû; i bô eng-kai sī ūi góa kí hiòng chhiau-thó͘-tē hām thian-tông ê lō͘-piau.

"Góa só͘ ài ê sī sè-sio̍k ê bí-tek: lāi-bīn bô siáⁿ khiáu-tì, koh-khah bô ji̍t-siông ê tì-hūi.

"M̄-koh, hit-chiah chiáu tī góa sin-piⁿ chò siū: só͘-tì, góa ài i koh thiàⁿ-sioh i ... taⁿ, i tī góa sin-piⁿ, pū tī i ê kim-nn̄g téng-bīn."

Só͘-í, lí tio̍h tōa-chi̍h, koh o-ló lí ê bí-tek.

Lí bat ū jia̍t-chêng, koh kiò in sī siâ-ok. M̄-koh, taⁿ lí kan-ta ū lí ê bí-tek: in ùi lí ê jia̍t-chêng seng chhut-lâi.

Lí tī chiah-ê jia̍t-chêng ê sim-tiong chù-ji̍p lí siōng koân ê bo̍k-piau: chū án-ne, in chiâⁿ-chò lí ê bí-tek hām hoaⁿ-hí.

Sui-bóng lí sio̍k tī sèng-tē bái, a̍h hòⁿ-sek, a̍h jia̍t-kông, a̍h hèng pò-ho̍k hit-cho̍k;

It-chhè lí ê jia̍t-chêng, lo̍h-bóe lóng piàn-sêng bí-tek, it-chhè lí ê ok-mô͘ piàn thian-sài.

Li bat ū iá-káu tī lí ê tē-hā-sek: m̄-koh in lo̍h-bóe piàn-sêng chiáu-á hām bê-lâng ê lú koa-chhiú.

Lí ùi to̍k-io̍h ūi ka-tī kek-chhut phang-ko; ùi lí ê gû-bó jek-chhut khó͘-náu ... taⁿ, lí lim i ê tiⁿ leng.

Chū án-ne, bô koh ū siâ-ok seⁿ tī lí, tî-hui he sī seⁿ chū lí ê bí-tek ê chhiong-tu̍t.

Hiaⁿ-tī ah, lí nā hó-ūn, lí tō kan-ta ū chi̍t-ê bí-tek, bô khah chē: án-ne lí tō khah hó kòe-kiô.

Chē-chē bí-tek chin kong-chhái, m̄-koh he sī pháiⁿ kiat-tiāu: ū chin chē lâng cháu khì hong-iá, tī hia chū-sat, in-ūi i ià-siān chiâⁿ-chò bí-tek tiong-kan ê chiàn-tàu hām chiàn-tiûⁿ.

Hiaⁿ-tī ah, chiàn-cheng hām chiàn-tàu kám sī siâ-ok? M̄-koh, chit-chióng siâ-ok sī pit-jiân; tī bí-tek tiong-kan ê ba̍k-chhiah, bô sìn-jīm, kóng āu-piah ōe, che mā sī pit-jiân.

Khòaⁿ! múi chi̍t-ê lí ê bí-tek lóng tham-kiû chiàm-koân; i ài-boeh lí kui-ê cheng-sîn chò i ê sian-hong, i ài-boeh lí lí tī siū-khì, oàn-hūn, hām ài-chêng tang-tiong ê choân-pō͘ le̍k-liōng.

Múi chi̍t-ê bí-tek lóng ba̍k-chhiah kî-thaⁿ ê bí-tek, á ba̍k-chhiah sī khó-phà ê mi̍h-kiāⁿ. Sīm-chì bí-tek mā ē in-ūi ba̍k-chhiah lâi khut-ho̍k.

Hō͘ ba̍k-chhiah ê hóe pau-ûi ê lâng, lo̍h-bóe ē ná-chhiūⁿ giat-á án-ne, kā to̍k-chiam chha̍k hiòng ka-tī.

Ah! hiaⁿ-tī ah, lí kám m̄-bat khòaⁿ kòe bí-tek tò kā, chha̍k ka-tī?

Jîn-lūi sī pit-tēng hông chhiau-kòe ê mi̍h-kiāⁿ: só͘-tì, lí tio̍h ài lí ê bí-tek, ... in-ūi lí chiong in-ūi in lâi khut-ho̍k. ... 

Zarathustra án-ne kóng.

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5. 快樂 hām 熱情

兄弟 ah, 你若有一个美德, koh 是你 ka-tī ê 美德, 你毋通 kap 別人公家有.

當然, 你 ē 叫伊 ê 名, phok 伊 ê 身; 你 ē 搝伊 ê 耳, ka-tī kap 伊耍.

M̄-koh, 你看! 今你 kā 伊 ê 名 hām 眾人公家, 你 tō 成做有你 ê 美德 ê 眾人 hām 羊群中間 ê 一个!

你上好是講: "He 是講袂出, koh 無名, he 是我靈魂 ê 痛苦 hām 甜蜜, mā 是我腹內 ê 枵饑."

予你 ê 美德懸 kah 無一般 tek ê 名, 如果你 tio̍h 講起伊, 毋免見笑你講 kah 大舌.

所以, 你 tō án-ne 大舌講: "He 是我所愛, 是我 ê 善良, 所致伊予我全心歡喜, 所致我 kan-ta 佮意這个善良.

"我無愛伊做某一个神 ê 律法, 我無愛伊做人 ê 律法, a̍h 人 ê 需求; 伊無應該是為我指向超土地 hām 天堂 ê 路標.

"我所愛 ê 是世俗 ê 美德: 內面無啥巧智, koh-khah 無日常 ê 智慧.

"M̄-koh, 彼隻鳥 tī 我身邊做岫: 所致, 我愛伊 koh 疼惜伊 ... 今, 伊 tī 我身邊, 孵 tī 伊 ê 金卵頂面."

所以, 你 tio̍h 大舌, koh o-ló 你 ê 美德.

你 bat 有熱情, koh 叫 in 是邪惡. M̄-koh, 今你 kan-ta 有你 ê 美德: in ùi 你 ê 熱情先出來.

你 tī chiah-ê 熱情 ê 心中注入你上懸 ê 目標: 自 án-ne, in 成做你 ê 美德 hām 歡喜.

雖罔你屬 tī 性地䆀, a̍h 好色, a̍h 熱狂, a̍h hèng 報復 hit 族;

一切你 ê 熱情, 落尾 lóng 變成美德, 一切你 ê 惡魔變天使.

你 bat 有野狗 tī 你 ê 地下室: m̄-koh in 落尾變成鳥仔 hām 迷人 ê 女歌手.

你 ùi 毒藥為 ka-tī 激出芳膏; ùi 你 ê 牛母 jek 出苦惱 ... 今, 你啉伊 ê 甜奶.

自 án-ne, 無 koh 有邪惡生 tī 你, 除非 he 是生自你 ê 美德 ê 衝突.

兄弟 ah, 你若好運, 你 tō kan-ta 有一个美德, 無較濟: án-ne 你 tō 較好過橋.

濟濟美德真光彩, m̄-koh he 是歹吉兆: 有真濟人走去荒野, tī hia 自殺, 因為伊厭僐成做美德中間 ê 戰鬥 hām 戰場.

兄弟 ah, 戰爭 hām 戰鬥敢是邪惡? M̄-koh, 這種邪惡是必然; tī 美德中間 ê 目赤, 無信任, 講後壁話, che mā 是必然.

看! 每一个你 ê 美德 lóng 貪求佔懸; 伊愛欲你規个精神做伊 ê 先鋒, 伊愛欲你 tī 受氣, 怨恨, hām 愛情當中 ê 全部力量.

每一个美德 lóng 目赤其他 ê 美德, á 目赤是可怕 ê 物件. 甚至美德 mā ē 因為目赤來屈服.

予目赤 ê 火包圍 ê 人, 落尾 ē ná 像蠍仔 án-ne, kā 毒尖鑿向 ka-tī.

Ah! 兄弟 ah, 你敢 m̄-bat 看過美德倒咬, 鑿 ka-tī?

人類是必定 hông 超過 ê 物件: 所致, 你 tio̍h 愛你 ê 美德, ... 因為你將因為 in 來屈服. ... 

Zarathustra án-ne 講.

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5. Joys and Passions

My brother, when thou hast a virtue, and it is thine own virtue, thou hast it in common with no one.

To be sure, thou wouldst call it by name and caress it; thou wouldst pull its ears and amuse thyself with it.

And lo! Then hast thou its name in common with the people, and hast become one of the people and the herd with thy virtue!

Better for thee to say: "Ineffable is it, and nameless, that which is pain and sweetness to my soul, and also the hunger of my bowels."

Let thy virtue be too high for the familiarity of names, and if thou must speak of it, be not ashamed to stammer about it.

Thus speak and stammer: "That is my good, that do I love, thus doth it please me entirely, thus only do I desire the good.

Not as the law of a God do I desire it, not as a human law or a human need do I desire it; it is not to be a guide-post for me to superearths and paradises.

An earthly virtue is it which I love: little prudence is therein, and the least everyday wisdom.

But that bird built its nest beside me: therefore, I love and cherish it—now sitteth it beside me on its golden eggs."

Thus shouldst thou stammer, and praise thy virtue.

Once hadst thou passions and calledst them evil. But now hast thou only thy virtues: they grew out of thy passions.

Thou implantedst thy highest aim into the heart of those passions: then became they thy virtues and joys.

And though thou wert of the race of the hot-tempered, or of the voluptuous, or of the fanatical, or the vindictive;

All thy passions in the end became virtues, and all thy devils angels.

Once hadst thou wild dogs in thy cellar: but they changed at last into birds and charming songstresses.

Out of thy poisons brewedst thou balsam for thyself; thy cow, affliction, milkedst thou—now drinketh thou the sweet milk of her udder.

And nothing evil groweth in thee any longer, unless it be the evil that groweth out of the conflict of thy virtues.

My brother, if thou be fortunate, then wilt thou have one virtue and no more: thus goest thou easier over the bridge.

Illustrious is it to have many virtues, but a hard lot; and many a one hath gone into the wilderness and killed himself, because he is weary of being the battle and battlefield of virtues.

My brother, are war and battle evil? Necessary, however is the evil; necessary are the envy and the distrust and the back-biting among the virtues.

Lo! how each of thy virtues is covetous of the highest place; it wanteth thy whole spirit to be its herald, it wanteth thy whole power, in wrath, hatred, and love.

Jealous is every virtue of the others, and a dreadful thing is jealousy. Even virtues may succumb by jealousy.

He whom the flame of jealousy encompasseth, turneth at last, like the scorpion, the poisoned sting against himself.

Ah! my brother, hast thou never seen a virtue backbite and stab itself?

Man is something that hath to be surpassed: and therefore shalt thou love thy virtues,—for thou wilt succumb by them—

Thus spake Zarathustra.

**Analysis and Summary: Joys and Passions (Chapter 5)

This passage from "Thus Spoke Zarathustra" by Friedrich Nietzsche explores the nature of virtues, passions, and self-overcoming. Here's a breakdown and summary:

Uniqueness and Ownership of Virtues:

Zarathustra argues that true virtue is personal and cannot be shared through a common name.

He criticizes assigning labels to virtues, suggesting it diminishes their individuality and reduces them to societal norms.

He suggests a more personal and emotional approach to experiencing virtue, emphasizing how it makes you feel.

The Transformation of Passions:

Zarathustra proposes that virtues grow out of passions, not the other way around.

He encourages individuals to channel their passions by directing them towards a "highest aim," transforming them into positive forces (virtues) that bring joy.

He uses metaphors of "wild dogs" becoming "songstresses" and "poisons" becoming "balsam" to illustrate this transformation.

The Conflict Within:

He acknowledges the potential for conflict between virtues, each vying for dominance and control.

He compares this internal struggle to a "war and battle" within the individual.

He suggests "envy" and "jealousy" between virtues are inevitable due to their competitive nature.

The Double-Edged Sword of Virtues:

While virtues are generally positive, Zarathustra warns of their potential downside.

He suggests an excess of virtues can be overwhelming and lead to self-destruction.

He uses the metaphor of a scorpion stinging itself to illustrate how unchecked jealousy between virtues can be destructive.

Overcoming Through Virtue:

He concludes by stating that humans must strive to "surpass" themselves, implying personal growth and development.

He encourages individuals to love their virtues while recognizing the danger they pose, as overcoming them is a necessary step in this self-overcoming process.

Summary:

This passage challenges traditional views of virtue, emphasizing its personal and transformative nature. It highlights the potential for conflict within a virtuous individual and the importance of navigating that conflict for further growth. Ultimately, Zarathustra presents virtue as a tool for self-overcoming, a stepping stone on the path towards becoming something more.**

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